Malini July 1998

8/3/2019 Malini July 1998

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Vot'IV NO" 2 -. ',!! ._nn.v ]998 ISSUE'xm

Abhinavagupta about ,Mallni_W4JqMq'lqrai ' i ,~ q (& li q I_IIItIilq-ra,It : lct itCIUtll9i , G t q R 1 .rlqlr~;ft:tcrr'll~S,lMalini Devi is ever victorious. In unionwith her all the treatises of non-dualisticorder achieve the nature of divinepotency.

S "WA'R A,SH:RAM '"."USTISHBER (NISHAT), SRINAGAR, KASHMIR


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~ 6 1 q l[ifr: Contents4

I';Siva Siltras Sv,amz Laksmana Joo~Maharlij'at.B'~N~PanditD~~B,~N~PanditSh~p~N. Kachru

717t92122' .

, - - .Saivism of '.' ashmir3. History Versus Fiction4~ A Historic Improbility. 5 ~ Thin k Over It6. Utpala and the Philosophy

of Recognition

Astavakr:a Gita Sara'.Pt. Jankinath Kaul 'Kamal' 23

7 '. Don 't Quit8 i Organization and, Y ourself

2930

8 f t a n r t ? : 6 1 ~ . .r i t o : f J t ? r 2 h ~ d ' ~

39434548

1 0 , . m T ! l ( i d a q ' (fiT a Q ~ ~ n ' J 5 11 1 i : ! I " 5 ) : C f i ; 'itqt ' l i I \it::1 2. 'l/ rq ~ c f i " I C H in It t , = 1 ~ '13. Calender of Ashram Festivals


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ir' ! l < i ' ! f D f q j ~ tlij~'ffi t 1R tIlF~;flrf,IT Qi~ t1 , a i C F ; 'a~ij ' i i i 6 1{]~ ~ 'il{O~q;qHl Lf{ e qfift"fcp ffi ~ ~ ,a:r~q yti7ltU f i tm~~U~$~ 6 it allR ~ti(~C f i t ff~ ' i1Sltl i i1,$if{Unif diQ u l Cfi'('1Jm ~ 3 i~ {ilIW I 'C lh fq ll''f. 1me f it (1 '(IE !~ I i r~q;,tU"ifif ~ q Iti l tnt ifrqfijf i f i T ~ a m ifi{c f ; ' ~ T J f t t r t1 . J T l'~if1'1rtit1ifr~ll~ I{,~~m ~ 3 1 m " ~G,(iVq'~FC4lei1~Cfi ( m1 l iQQ ; ;fH 2 1~ c t T r ~ If[ q;'(~~IjpiT r;fl~;r e f i t al i '1 k H "fI, ,~ ( 1 , I" ~ ' r ~ ,1 ~ 1 ' I i elil a l t t 41 'R1I'~ C f J tUqij- Q1t{1 '~.q~lf t ;n~1 l t l l O O ~ Oh~1t f c n ij~\iI\tqfll~ f I~~YHOn'i~if t f t m t l 3{~~(1 it~' " C I { U ! I ' q;'i~ c f i t t i t . . .q, Cfil Gi'di ~~' Idait' l i - f t l t l J ' qle ~r 'd1= =t[-f l 1 f C ? 1 i t f l " f f i 1 ' , ~ - Q - r c 1 1 P : 2 f i 'lt~*~'ri1,4~ ifi(~1 jrIn I gq ;P llfq 'I i f'i I ~ ' - q {Un c W r 3i tf;n ~' q tm fcr$ ,~; : f , P f f t' f \ i l H 2 f i 1 i ' ti c f ; ,f t ~ '~ if f S h ; q FJ I ~ l ic n -

1 f i I T " ' f l i t ';f llfJfh!,lfi' I I f t r : rOh~ WIt - r : r f c h 6 ~ 1: j{ 0 4 ' ~ r G 1'lit 1fiITiilieItllmij: I I (fCtJl/ill(4)

f

..

a 1 t t ~ ' ql t d F : t i 4 2 1 1 aitfTi t *qf{tiill'l,("q,(\q W q (Ii d''1ei1 q,;a d~{~ o f i t 1 5 4 U m~ iI~ t i l ~ a l t \ rttn~(1ltf C f I T 1 4 I . . . , q:r{ Wtf g '1 4 I i : q Ff (4 if)~~ ,I '~,


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'RIUl l i iu


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a:rtU~' f C f ~ f (1 - lil~ ~ ~ f q ~rl s a n f c f l {4141 ~ , ' I , 6 ~~J~~ ' I I P I;(ranqfil :f l ~lqm~~I,"( ~ 3 1 1 1 ~ i ; Z I ~ *"'~11R ~tfrtf 3U~'il4Q C ; P - ( ! q)\.~ W~ c f i t ' l J 2 1 T i f m -qr{ 2 f i ' i j t ~ v . : f t r ' ( ; r t1 au~ ~" l I " W tP 1 if'i( ~ atmEi Q'e"1 ( 1 1 1 ~ I ' t 1 l : t t ; qtf\ 3 tf 1 " i 4 C 4 l f U f ~ ~ f l O i l t :: 1 ~ 'lfl', a:p ~ ? r ~''ij"3tf'~ cf; Q 6 h1 1 1 1 1d iFt,~ 'i~ii 1q11t I ~ a:!l~~fcn~ M'Ill{lIJj r f i i J 't R c i l I H l ' i ' .m ' ( giffl ~ - f lUEt" ,~~ f c l Ia l lC ~$ l II ' 1 0 { 1 - ~ ~ \ti l ;if:flJ(U I f a : ';fiT o r P ( 1 im~

a : i 1 1 ~ { U n & l , ; I T i i f p 9 e f i i '1 1 1 1 f . ' " C f il 't t t 1 ' ' C f i f 'r~qlall' w l f i d ~ ~urrt.,e~1tiiii,I i I l e t ~n~ at~~13 l : : ~ } i 4 1 { - ~ m;niif ( 1 * I w ~q;~1~ I f I ' ' " S 3 I T ! I T t t t l I f ( r l ' 1 1 cf; ~ ~ '~ if liId fil ff lm . , l i t Ig ilfif ~ 3 1 1 C { { O ' ' j ) q l i ' l i f l l i ;( g if ll~ f ~ if; illthitE F ; 3 ~a t I q;flr , f t 2 ' r r ~ 'U q "lfQl ' i f " f I f U 9 1 ' 1 1 c t e t i 1 ' ? f I T t t - a t i t ' l i r q a f q i i f l l \ O f r~ - it - H {t!1 c r i f j 1 F & Ii I '43 1 j C 4 1 1 e : 2 f i ( ; a f i ~ I ' l l ~ . e n q l r s - c b ; " ' Q l . : 'i1 1 ,i. q C h I { f C f r l U ~ tR~ ~ 3ijit I I ~ qir 1 l f i fq i J t I~ " t f 1 : '(If . q ~ ~11 "1 '~ ~ " C . f i I(0 I L l6 f i I If im 1 1 = n Oft{ ~ a o t 1~II t " f c f ; " 3i (I ~a f ~ C f i '-ij ait Q C f i I I ntln- t e n If I ; iU O . l J Ii I1 : I f t l ; t iR'3lfJT 'T ' I q ( l , C lI ' ( ~ ~ ' - ' l f b f q I ' ~ a i l f < 1 e f i t lJIi C f i III1 1q I

'" ''I ! L ( i~q!lti q f O t ' " u~ ~ ~~qR ~~I'\tt


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SIVA SilTRAS" '"W'ith Vimarsi'nl > anskrit Commentary of S,rikse:mariJ-a. .

vTranslated by

Iivara Svariipa Svamt ' Laksmana JOt) Mli.huriij(Continue;dfrom last issue]~ " ' ; ; ? IIU Ii t t ,I i t : 1 h:~~t iii~:,? " ' 1 ' I$(iqrs-

'iIf.:I alf: 1 h t = 1 fwfl4:'{u 1! I' ~ S , e q : t a t t f ' f t l~-iSt 'Wt_- ' thj ,s type of, di l ul i jqt1~Ca:oa:v,amala.) as Idescribed,

3 ' i1 f21Cl - the only caus e of. i iF t ' J> : -bondage? ';f-no. ~'~Iij;.,.....gayg th e nex tsutra.-

: q ~ I ' r ; i f f f r l : -d]fferen ti atedkn0wledge, i~. 'II , a n ; q ' H - c i f (mliyl:y 3.-mala) ,Thi sis mine mid this is notmine, 'this is 'beautiful this is not" this kind ofknowledge is bondage, -zitf:t~tbe source or the cause ofthe universe, i.e,'q[;ql (maya ) errf:'-elass of , t 1 f f i (tattvas) elements ' t o , 'which t ;MT gives rise,"C".fit:1rr~r{r('l-'Q; ' t1 I - th,e embodiment of'acticn. This is done, this i s . not to ' bedone, this is half done, and this is well done, 'lllrt'~fon:n, SIO Ciht1II~I,mmeans q;~-tf''"ItfI(K)arma'~ma]a)while iflr~tllIi:means qri7~lI i1t1(mayi 'yamala)_'4:[ ~t" ' ! iJqld'H~tbe word ipt f : - - -bonda,get '~'N1etftd-fo'l]owsfrom the lastStltras, So the S'utra means that i i l , i f 1 Q 1 i , t 1 (mayl'ya mala) and C h F t f ' ' i C : ;(Karma mala) are also the source of bondage,

~sr t ~:-1ir'hlhl'(U 1'f'LItl lClIIQI: ' l ' I Lit~; qtf::-~ q1{A{qlul 'iJ~~g a t i l t 6tjiFiI1IQ I(Aft f i; I i i f i f i 4 a n u It"Iifi'ifi1]ft f t : IM " i i i HiCI Q \6 ; ~It1 1 q~ rq\a itt"q;E 1I I I ~ : f I ~ ' a t i in ~ 2 f i ' t t y " F d (!it Ifi1+ 'q-rtt~'Rafl~ iRiI qR R i t '1 R 1" S f t r Cfi~?u,- ; ; t l lq l ,


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J l t 1 i 1 I'JJlil IfI"Iefi?4' C f ) d D q & i l f l i I ~ ' F f l u I:~ ( 'iq = A C i I ' E i i J O ~ 'l.1 q lIT ~ dill 31 f I 4 I (t:q Itt\ ( O q ' " " < P I o r c u t t . O{it iti' i # J i ; q 1 (1

" I : { ' f f ~ C h ( 1 1 e l '1 j' F c f J , f i 1 i " ( r : t i ~ ~ I ~ ~ 4"Iti' '. iffl"4 : j + u q I C f4 < G I l tIq I' i f i t t ~ '1 f t : i 4i1t 1 I

~:-The source of the world , l i11111n: -ofM'aya, 'flLit~-associat rd'wit 1, '~:~la:ss of your own attached class, that which is attached to yourbody- this isgood andthis is bad ~ ---d ire c tly , T . J J and QI= tA l4 U I-throughindirect attachment, both these two classes are, t 1 t " l6,gCfi :~the cause of,~- - -your body, ! t d 4 ' " " 1 - y o u , r wo rld ( sep ara te individual wo rld a tta ch ed toyour body, ~---etc~ means the other five coverings, i.e, Kala Vidya,Rag a , Kala, and, Niyati , ~-brings a "out, rStlf1l:tl2fi~t1ltlfMCfi~fthenature of doing some activity, qtit1I~~from kala element to r~~;=a:-theearth, f I ' f 6 4 ti 'l{ t! ,: ,- th e g ou ,p o f elements.From Kala elem en t w orld startsi.e, manifestation of differentiated, world starts from Kala element to theearth , ~ .u4ltf-that is Q P i f t l J 4 4 t ? 1 (Maylyamala). From K ala : abo ve thereis the field of :a~tllli12H-,and, Cf iC1 lm ans t .llI lq lt '- ac tion" ' l ff i t - - -means.{!q~~ ..e~embodimen I so Cfi~rl:tliji means embodiment of action, c n t : 1 I 1 , r d "me' o s 'qRriiij)'1~ i.e, divides, f61tc4{i\ql~~l'1--by menta l in flu en ce s, (f([.n ("(t;tftt~jn'to separate things, rR \ ffit1I:!'I(t i~that whose form i.ctivity i.e,'2 h IL lIit1 : (K arrnm a la) b e caus e it en te rs in your body, in your self, in yourknowledge, in your mind, inyour thought . It lays impression in you jut;rir~~I am gone, ~~ Iam nothing , that is 2 f H 4 1 4 B I This &lft l( .. la ) is due to q,ltl1T (Vasana) ...mpressions 'l e ft behind on the mind due,0 k arm as- ac tio ns o f numberless pastbirths, l.d~fq~M~~q =H11~C1 ' ( - T h esame idea has b ee n e xp res se d in , the ol lowing verse of ttl ~CfirRq}I- - -

A~I~J:&"ilr-byyour own impurity 0' i pure limiting' conditions, theabove said three malas, aiflBm-you become incapable of doing' any-thing, q1ticlJ~_,;yario 'u, obiects, atfioitPIlli!tul:--yo'u, are driven to d esi 'es..1fllT~ O'llJ '3f+,{t;)l1~fl " f 4 = - < r . t u f ~ r ~ 3't2t#l;J;ClI&(-This is so may be3 f i j & f t ; s & r i unders ood, a:t~:~+caZIlf.(-frommy (k~ern~ajas) 1 ( ' 4 4 : ; < P w t O f l U r t -\ fq=


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3:UU~qliC1rillrtl(~1i'm'4~basedn the surface of 3i l lQlat4t1~, (aI)8.va mala) ~,3lf,Q"tC6nt tT-Ve . i l the ea ential 'nature of "~'rfr-the limited being, ' i ( f i , r t I , ; : : r 'fft&~dI~-because it is e itablished that they are Mala-limiting conditions.

Is this typeof'anavarnala, theonlycause o fbo nd ag e, N o .sa ya the nextS , u t r a : : , -& .I IlIll;qqt1- differentiated knowledge i.e, this is mine and this is not

m in e; this is beautiful, this is not, 'this kind of knowledge is alsobondage,T he source o f the objected world- Maya, and the class of e lemen ts . to wh ichshe gives rise is the embodiment of action, This is done this is not 'to be

~done, this is halfdone this is well done means 'qt1 li,q'lit1 (Kann.amala.)~Therefore 'the SUlra means that maylya mala ('iiliflllii(!1l) and karma mala( C h i q'tf(if) are also, the cause of bondage,

Miy,a the source of 'this world, and the class of elements connectedwith Mi, ) r a , directly of indirectly, these tw o classes are th e cause of yourbody" your worlds, other covering , and bring about the nature ofdoingsome activity from Kala element to the 'earth element. Manifestation ofdifferentiated world starts from Kala element to the earth element, that isLlt4ilt1t?1(Maylya,mala)~ The embodiment ofaction divides into separatethings b y ' 'mental influences, that is ctH4'1H because its form is activity itenters in your body" in your self in our mind in 'your thought, It laysimpressions left behind on the m ind due to Karmas-actions o f numberle sspast births thus, this mala known as Cfi141it1 (Karmamala) is due 'to ' c t :I ;W 1 ~ '(impressions of past. births), T he same idea, has, been expressed in thefollowing 'verse of Spanda karika~ It is said that by your own impuritieso f" the th e rnalas you become incapable of doing anything You areL , ' . e ' ~ . ' r e " ' - - ' ~ _ , , - ' . , _ . . . ' , - , " l., , ' . " '. ,', ,',. '" ,. '. n _ . , ' _ , ' : - , ~driven to desire many objects but are never fully satisfied, These kala etc,whose pecularities are limited activity ere, are based on the surface of~l[J,avamalaand 'veil the essential nature of ~-. the limited being, Thusit is fully established that these are the limiting conditions,

~(9)


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q(i I: Y :W'k1 itn ; : t f ' w i f i , ( i l l F a d I,fi'lfrfi:r n '(Iii ~ ' ~ t i I f t . ' - -(11UI't!&ilt1JtI~'=1'*17=1 'ih}t'fft l i t 1T11F . , l i t ,FEll ' II fqft 'ttl:, !,14 IIi i ,=irttijf, n(IV'U~11lliI,tlIIW tjUli1l1+I;qr;qd'l~ii !fQGt1t if t : I,Etltf trrq G a i l ' " ,Q-h,{i1 'lJ1M iRr i ijf ~C hq '[ ~ ,ftI ;: q I ~ ; ff!jJ"I~; I ll'fir I

~ ~ ~ ~J 4 , f l 1 Q b 5 4 , t i d ~,t1~~Th,is ~n;;q~urliversal state of independent con-sciousness is , 'V''tqt=(1-'-,lost b y ~-aQ,avamalal and '~provi,dedwith, 41H 1 1 1 1 1U '- K a l a , and Vidya, i.e, 'mala i s attached w i t h ' limited, act ionand limited knowledge -karmamala and Ma,ylyamala, < ~ ~ a r" t f ~ I r t 1 , : o f . - i tis tainted 'b y lJ11'~attlchm!ent; n!1J-a'nd~ Sfi let,1 'q;~d-it is limited by" P"-fi~'~ ,... f di th b d f , i " J j ; _ . , . 1q,1(1~t]me,; '~~~I "t. ii{1-I..--i,'~""""Jlt 18 con tmea into aeoonaage 0 parncu ar~ , ~ i t ' i f t ~ j object, ~;I-'1 q', .J :J"il-ilis confinedby limitation o f ego, !llfl~11P4t'fqif~tbis~d~ is absorbed in the body of g'f"fff~ ~ru'l:rlf-alif;:qri~a:nd this, is alwaysunited with the three ' ! J U T ' ~ , Id4i'f( and, ~t


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% I q~: q i f t l 4 1 c f i " i f i l f ' ; g & S : : { g i l ~ (1'~' U iI1 (-'~ t(~(44Iqii114~Ji"va or an individual does good and bad deeds,fi(giS:~ c;rarat-wh ch produce pain and pleasure.n Malinivijaya it has 'been, discussed hat karmamala also covers theessential nature of the emparical self, Jiva does good and bad actions

which produce pain and pleasure, Thus Karmama a is also binding one'sown reality of -~'H~} does good and bad, produce joy or sorrow, Whenthere is jOly the sadness is ,carried away, wb.en there i . . sorrow, th e joy 'iscarried away, When there is ODie there are both, Ma.Yiya mala and Karmarna] reside alway s in ,anavamala~ These two rnalas are no other than that~knowledge which is shrunk.

t 1 ~t1 tl'l4 il ~ q cnpf .~ ' ,'Id 3 in o ' f c p g l t ' 1 r~1 1 $ ' 1 A E t i ~ C 1 f 2 1 f t 1 2 i1I'i1 t f l l q a ffi'( If 11W-so Qj4i\--- these "lIFilzi- Mayiya, ~- and q;;pf L f , r t i ~ Karma Mala3ii~IUlq"h~l~R:lCfiare based on. the surface ,of anavamala a :U UI C I ' & I H , ( = j l f t f T n t'f c l f t tU ! i t1 1 t 1 1 f tc . t . .. . . .partieular kinds of limited knowledge, ~ $ I T W 'f f 1 1 : i~ l l I idrib-as has b. en s a- d in Isvara Pratyabhij fia also-

T h e s e Mayiya mala and Karma mala 'the particular k ,in ds o f limitedknowledge, are based Ion the surface of a'n.avamal~-, 3 i 1 , t ] l I ' r i i ' 4 t : 1 - As hasb en explained i n . the following verse:- of 1~-

f\t'~Q g till~i1 'Hill& 4 'iii;:q...ol"l ~ . 1 . I' tJfirf,qa~lir q;pf"if 'f1'QIlcttfict df51QI{111"

..

.-i.n, thisvery field of3illluICll'it1~ f1iil~,aQ'-U~i.ffere'nti.ated knowl-edg e is , Jfl~ I


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ill iiiF i : I , e 1 4 ' Iihl'tfil' U ~ IIaIt{_ xow, '2fi if-ho'w, a;J(Jlf M14~ ';q t? l;p q ~his th re e fold mala ,

itl5tfifif2t'-become th e cause of bondage of the ~,. ~ i j " I = ! I C i 1 2 f ' i I ' {R~31ill'l1appearing las limited knowledge (arft l l t1l!1t1) t i rrPl ,qif -Mayiyamal,a,'Sfi{1I'I(l{~'Karmama]a~

.. .

N vh his th .& ld 1 "'I~ ~ dk d-w - ow tIS, t ree ro " , rna as ,appearln,g as mutec I knowe g e anava'mala" rnayiya mala and kann mala become the cause of bondage of theJ 1 T . v a .

To this he puts th e answer Iike this:-i l l ~ . 1 f '4 , I F ; f '1 " 1q 4 1 I

,qlttq;:;li'~u'nkno'wn, m other is , the chief conductor of this triple Iimitedkinds of knowledge ...3gilu IE f q t H , ''t Jzfilf'lcl and q : i j l 4 4 e r t

lC U q c ih l l . . . . . . .Oi ; i j 1 J t 1 :I I If tr . . . . . . .nknown mother, i . . C ' M , wheal the universal ene rgyis known in w ro ng way in irrelevant way it is en ,erg y o f illusion ..Thi s is ,called ,qlt i ' I~1'fm:1when th e universal, energy is known in correct way; itseems t . 1 0 be the depth of "~4 '~H~=t~rm: > iI

'q~ ' n t(~~ 'I (fI, (oq, (iH:{ at ' { Q l l L 4 ;;qtt l fit s t ~Ia li t 'II~"J~ ' IE41 t " l ~l~ r t + i , MEt. . . . . . . .i 1 ' i " ' " " ' i i 1 1 i " 9 i i " " " ~ ~ t j d ' f f i1 + = 4 1 , 3 1 1 r C : ' ~ B F d ( i i 4 1 1 d 'i : t i l l fir , L U d l Q p q C 6 I I ' ' F e , , q G 1 = 1 I ; : f i I

l l~ ,C1( AA l fJ t c : . . .+tl~q-This three fOlld :IH is described. as di~U""ilfflq:;i i 1 1; : j _ , limited knowledge or 3it{uf1i::tlIt11 which makes oneself consider'himself as incomplete is 3 1 IU l l & 4 L i i f l l i i t r ~ c t l i : - or f'i,it~QwlIT, which bringsf d iff hi I!I ~,sense 0 , _ . I " erence In everyt 'lD,gIS q~4rTlJ,qt11

Cfilfl~~!I~'( or 1IJ~\i'i4II+tl~1 'which m ake one perform good or badactions is fh[ 4 '4 t 1 ' I

,.

This ' type of ~Fq~--- ' thrleefold" '=ifl~~i4-knowle:dg'ehas been ~tti-described, d~l'-of this three fold know ledge, iiiQ C f i 1'-4iin t1q~i n unknownmother or-threefold. limited know ledge , a41~: e :I 'I''''t Ii\ql~ffom a : r alphabet to

( 2)


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Pi alphabet , f l f :"8\i1~qr-the mother o f en tire un iverse is ca lled -q [q c tl~because she is unknown and ununders tood .

T he un iversa m her who pervades, from {al'~to f~' in the world o fa lphabets is the world of '2itii4, : .otn ly letters but objects also which arenominated by' words that mother is f2f~I\iI~I9' th e universal mother .

dflRi i f i f i o l fI~'til'ijItiIfl''11 ilI1ftI a : r t { D i f sffq, 1ijTq: ~ " 6 1 : f l l = 4 ; ,31 cf) '= I! lttI tI \ilff( :q , '_ tq IR ' fI"tl " f I " i l3lPqEhtNi.fi tt6 frtNc ifi ~ ' Q {I'I lI. fq ,q{2 1C R J : , ' ~ qll=ilCh,I


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deities of the Pitthas-seats, 'who are called o . r g a f 1 . s of act ion , 'knowledge,mind . intellect an cc_ ego , are ' l I 4 ' 6 1 ~ 1 ( 1 : ' ~ v e r y fearful, q,~qr=-tr-gets entangledin each and , every corner, '5 !fi:-C 0,11 s tan tl y ~

W ho has becom e th e play boy of th e motherto him this ''illqffi residein ' i t 'EfI(::V~In . 'the vicinity' ofthat there 'i s the universal mother who is seated'in the centre of 'i~{~~ A round .h.er C f:tJ ft1 l)are seated th e d eities of thep i t th as-se at s who are ca lled , o rg an s of ac tion , knowledge, mind, intellectand eg o" with a terrible noose, they delude those again and again who areplayed by " 1 1 ( f d h f a nd , th us good or b ad things com e in th is way i.e, theybecome the victim of bad , [and good things, T h ose sen se organs (-qra,ut)which are sea ts o f these Sakt is are very fearfu l and a re three fo ld namelya f E i 1 l l ~ I r f t l j ' ~ b f l(~iI F f f i , . . . f l l , ( d U I ! t Iflji or 'q6 1 i E l l ( ~ I i f i n 'I3f~~la~rrtP is helpful to aspirant towards the goal of liberation,

~EfI(lfift,'are numberless lfi6-powers who indulge men in worldlypleasures and put hindrance in tbe path of spiritual development ,

' 1 1 ( . t 1 ( l ' or ' i5 . ' I I E I ' I '( ftare those nu.mberl.e,ss.ft (powers) who deludeworld ly 'm en and drive them more and more towards worldliness.

~. ~ r(1Fq(l,,~Ih!'m;fl6 4T -T hls S1 0ka is described in TimirodghattaShastra.'qif O f i 1 ' e R l a ~ 1 f ~ > B = l f ~1 ~r'iM~@ I 'l F G : fi ~m~ ' ~I;W c f ' c i l . ( ~ 3 1 1 4 ~& fQ"m;&

ft;rftra; q' ,rir~inr~(lf1q = c t H ~ J O O i i I I~ts.fi aUlU & ! l~ ~ m i~ d Ii '~Ifrtfi~ 6 1 : ; i t~~'~-Malr:kashin.es in th e l ine ofSaktis, ~-presidin.g

ever, q 7f~ the n ine c lasses o f letters. I C f ) t 1 r . . . . . . .be five.specific modes of Sakti,'lir611ft;-in. th e form o f Brahm)' and, o ther Sa 'k tis , ~ , ~ , 4 < : 1 ~ 1 3 ' t l ' l & f vf~;a,-afact which is very well made clear in the Sarvavlra and [other . A . g , a m . B ls ,f~eti'l.fr~I~I~-by means of written character of letters. o f a script,T ( " t j 1 1 1 1 Efll-she rouses people to all kinds of activity. a ; : p ; :: i ll l ~ W i i f 1 1 i l i j f . . JHf 4 e t i ~ru(cl1 ~lfml(f~,2,u:fl,'-matrkas closely un ited w ith the g r 1 0 l u p l o fAm.ba , J yesjha , R aud ri and V ,a .m a~

po

. IMatrka.sh. inesl in the line o f Saktis presiding over the following ninec la sses . o f letters,

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(~{+I'16)(qi,li,"lf,~: g : )("i;f,1i~\jf;~f',3f)( 1 = r~~ ~G j" 'f , )(z,O~~;.~~1JT)( j.tn~G()li~)( 'l f~ \ , < F f " " )(lr,l"f~~,~)( 1 )

123456789

o r erf by'q;qtf by'~'cpf by1 1 " qrf by~qrf by11 C f I f b y'-q 'cpf byIf q1f by8 3 i i P f by

Mahalaksml (l4'ttlt1I~)Brahml (~)mahesvari (~'W)kau :mat l t~'n{l)vaisnavi (..~m~tfi)III '.v a r a h l ( i 1 I , .@)Aindn (~)C,amun~,a( T ~ I I : g r U e H )SambhVl (~)

~ 4 i ~ f t * l 1 f JI t a t " q I E I ,( I t i l :i!nfir ' I i6q: :e d n ' r ( ~ i l 'C : 1 1' : G - f a ~ i c i f i f f ( c i h ~t ' e ~ l l , l 8 1 i ' " l i nt1,~f tUj l :f1~q f t"~By kissing the fo . r energies, - I,;,.:_c-l,-'i-~-..'~Ifiillt'l-you are deprived of yOlur own nature I.f

Supreme God Consciousness. If ] jj ~qF'lf-:v.n for lone se end,


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3it1illf2l:,n=-elF1-you are not situated in one pointedness, & 1 [ t' 5 @ 1 ; ::Q 8 f~~'1i'F~-youknowledge of acti n take you 'o extem a] world n ot to internalworld ~ ~- herefore it is correct, '~ ';f"'~6fi('qilfd,:,-th,at all suchknow I dge is the cause of bondage,

'Y o u a re deprived of your own na tur o f Supreme G od consciousnesseven for one second you are, 110t situated in one pointednes: * You rknowledge of action take you to exten ] world not to internal world,Therefore it is correct that all such knowledge is the cause of bondage,,

1 l { , d - a E f u~I ,


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~Saivism of" ashmirt.B~.N,Pandir

(Continued from last issue J;.Trika .:ystem has been much more prevalent among the Saivas of

Kashm ir, 'T ie use o f makiiras is nei eressentially 'p res crib ed n or totallypro ibited in tha t system of prac tice ..W h en everything is i~fac t the L ordH ir s If w ' hat to p re sc rib e and' what to ' prohib it? 0' o n e m av m ake use of an '. ,., , . .,n ' i. :--. Ii . . , - . , -. . '. . ,a.' _ 11 . 1 . . . ' . . ' . ; ': .J.' - '. - - ~ """ . . - . . : J _object of sense pleasure or may' not use it , It does not make muchd ifferen ci . to a follower of'Trika system of prac tice. H e 'has to carry on hisworldly a ctiv ities a nd , 'ha s to practice, side by s'de, a yoga in which mindis to be withdrawn from objective actitivities of all 'ideation and formingof conceptions, It is to be kept absolutely still like the f lame of a lamp ata place where wind does Dol blow, Withdrawn from all objective activi-ties, it turns towards the subject, that is, t ae real self and gets merged intoiby stag es , Such m erg er results in an intuitive rea liz a tion o f the rea l sel -~ ,which is '0,0 .hingelse b'ut,ParanlCl--Siva Himsel .~Th i s is t re Siimbhavopiiyaof Trika system and is mown as Icchii-yoga. It should not however beconfused eith -r 'with Z en yoga of Japanese Buddhism or with th e yoga ofM ah s , a yogin , both of 'which can lead on ly to a dreamless state and cann .o treveal one's d ivine . ature,

One who is no t efficient enough to practise this yoga has to perform. . .a prac tice in im press ing on 'his mind th t h e is in ,fa ct, Parqma-Siva; everything 'is He himself; H e, is in every thing 3'8d every thing is inhim; all this,""is th e manifestation of his own powers , and so on. This is the Sakta upiiya

of Trika system an d is known as }ija.na-yoiga. Wh en an aspiran t succeeds.. .in the practice of this yoga, he becomes fit for the practice of Sdmbhavayoga. .. .A n a sp ira n t, notquite fi .f r the direct practice of'this Sakta-yoga. has

I'to perfo rm its prac tice w ith the help o f certa in 0 :1'cctive elements lik e hisunderstanding sense, the functions of his life-force his breath and itsmovernent, his physical body with its nerve-centres. outward objectsconsistingof sounds and substances and so'on, H e has .0'concentrate 'his.mind Io n an objective e ern en ts lik e, his unders tand i , g s e n s e , the functions

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of his Iife-force, hi breath, and . its movement, his physical body w ith itsnerve-cent es, outward objects consi rtin g o f sounds and substances andso O~ H e has to concentrate his m in t on an obj .ctive element and has. tosee itas the divine Absolute with the, elp of a contemplative meditation,Then he has to ee a unity 'between the obj et, th e Abso ute and his, ownself. Through SJ1J lch a practice he becomes merged into the absolute realityand fe els himself to be the Absol te for th e time b e i n g . That is th e A~alla-upaya of the Trika system and is known as Kriya-yoga. When a prac ti tio -~neruceeds in its practice he becomes fit fo , taking up the Siikta-yoga.

The elen ents of objective medita ion and mental activity attain-prominence in A!lava-yoga~ That Yoga consists of objective meditat ion,f-and Salta-yoga COD' ists of subjectiv contemplation. The element of. ,knowning becomes more prominent in Siikta-yoga. because it consists of

practices in imagining and in forming correct conceptions of the exactJf"reality, Siimhhava-yoga is free from all imaginations, conceptions, con-

templations and concer ,rat ions. Botl the elements 0.mental doing andknowir g are pu: hed t. o the background in ,it practice, and the elem en t o fwill to shine in ,one's pure being attains prominence init Whe suchlccha-o F ' l o g a become perfect, the aspirant starts to have direct self-realisation, . .without any pra ctic e o f even the exercising of his will, Siva-yoga at suchstage i~nowi as Ananda-, oga or Anupaya-yoga, that is, the Yoga

.:iw ith ou t a ny mean s, T h at i s th e highest stage of the Saiva- yoga of the Trikasystem of Siidhana.

(E x tr ac ts f rom H ilto r}~ o f Ka shm ir Sa ,i vi "" l b } 'Dr . B.,N..PIln.dit}


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t.B.N~PanditMany ' a time some devotees of great persons, like highly advancedsaints, propagate fieticious accounts regarding their origin, development~ -and life history .. Sankara digvijaya of Madhavacnrya is a proniment

[example of such literature' ~A:other such example is,the account of the_ J! _origin of Sivasutra as given by Ksemaraja, Such traditions are going 0,0

even now; for instance the episode of potatos in connection with the. . . .untimely death of the elderbro her of Swami Sri Laksmanjoo, as writtenby Sri S~'I{~Mam. The exactly real potato-episode was related to me byShri Madb.ava Ram, a compounder of the then Drogjen Hospital, Srinagarwho used to stay for the nights at the Ram-ashram, Fateh kadal and torender the kitchen service to Saivacarya Shri Ramajoo, quite regularlywhile paying just a few visits in a,week to his own home in the down partof Srin agar ..T he episode as rela ted by him to me i s [ g iv en ,below in his ownwords :~

It had become my habit to-lay with the Master for nights for severaldays in a week and to rende all the necessary service to him,..On one nightwhen I served a rice meal with several delicious dishes to 'theMaster, asusual, I saw that he could not take anything. He just. touched the ricepreparation and the delicious dishes of -,veral types with his right 'hand,moved the things towards right and left, but could not put anything intohis mouth, I suggested , to serve .im with severe 0 her ntceties, but he didnot feel a" petite for anything, After wasting ..orne time in 'this way, besuddenly uttered, "Prepare a roasted potato for me as I may succeed in'taking some rice with, it", I searched. for potatoes, but there was no .e in thestore. Then.the master asked me to go to Pt.Naranj OOI'S home and get'a few'. po tatoes from his wife I had to obey his orders, I w en t 'to th e h ous e, of Sr-Naray anjoo at the dead of the night, knocked the gate, so much so thattheywere arroused from their deep sleep, The wife of Sri. Narayan joo, lookedout o f the w in dow and a sk ed , as. '0 what. brought me here a t such an, odd .time.1.Compare itwith Sankara vijaya by Anantinandagiri the fift h teacher i th e lin e o f Smlkaracruy,a

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I toldher plainly that 'theMaster wants a few potatoes so thathe couldeat In s even ing meals 'with a few roasted cines Becoming ,an gry fo r thedisturbance in th eir sleep fo r the p,urpose of just a petty th ing like a po ta to ,she told me that she does not have any potatoes and cannot supply themat such odd time, n fact she look. such a demand at such (1 , time from theMaster as something quite childish and, ignored. the request,

I came back '10 the Ashram. empty handed, I could not d-are to tell anylie or lies before the Master and told him plainly what thewifeofhis ardentdevotee had to ld m e, 'H earing such a reply ofthe ladyfrom ID'e, he becamesuddenly angry ' and uttered such words - "You see, her-eldest SOD,j,S going_ IO die tomorrow. I tried. my bes t, to save him f rom. such sudden death" butth e destiny is highly powerful and. he shall die tomorrow, Had she giveneven ,8 ; single piece of potato, I could save him, 'but the destiny i s , now~_evitable 1 1 - - the case" S: J i Y I ' ng so . the .. . 't, 'ash dhis ha n d 't[" did not eatn. . .lL ' .: .. """, '~n ...'-i !;)Ii... ~,-"' .'. .Iii _' . .. . ~ mas, , -er W , ~ _ .e_, .[~ ..Q . ~ : . _ _ ~ I ' .. : .ut _'_anything and went 'to sleep,

This was the episode told tOI me by Sri Madhavaram, Compounder,"Sri Madhavjoo added thus in addition :,~The next day, when I served himwith food at night and when he was th in kin g' o f going to sleep, 1 stoodbefore him wi 'h folded hands and prayed to him thus, Sir, your word is,invitable. Im the only son of my mother, I f any such thing' comes out, ofyour speech in my case, what shall become ofmy whole house hold" on .hearing such quiry from me the Master laughed aloud and said. - "DearMadho, I never intended to end the life of the young man, He 'had to dieand. I could see it, I was, very anxiously th ink ing of something to save hislife. Had his mo th er g iv en you even a single piece of potato, I could haves aved , 'h is ] ife , Bu t sbe refu sed 'to d o it and the result has been. seen by you .."One canguess that the Master could satisfy some messenger of the,godof de ath by offering him some sacrificial food with a potato prepara-tio n s, made by roasting' a piece and offering it with salt to some deity whowould b e come satisfied and leave the boy alive, Such th ings are knownto siddhas land we people cannot understand them fully and cannot giveany satisfactory answers to any quest ions starting either as how' or as'why' .The ways of siddh.at and th e nature of deities are quite secret to US~Several such occasions have been heard by the writer of t h e s e lines fromthe s p e e ch of yogin s and saints, The laws of our world Ide no t apply there,

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A Historic ImprobabilitySh~P.N. Kachru

In "Malini' issue of April 11998; the article under the title "Swami'Ram Ji - a . Parma Siddha" authored by S ri S .K i Manl , has a historicimprobability tln t goes against the authentic an d. w ell-d ocum en ted his-tory" life and 'missions 0 Swami Vivekananda ..__ere I feel it necessary torefer to various, volumes 0" the. "life' and "biographies" published byAdvaita Ashram, Calcutta; and also to the memoirs byvarious Sanyasins,especially sister Niveditta who accom pan ied the Swam i to Kashmir and,to ,Ama arh pilgrimage, Also , I find it necessary tO I refer tomos t au th en ticbiograpl ty 6f th e Swami written by reputed author Romain Rolland,(Advaita Ashra n) ,Thus, t o e historic facts stand as under :~

a. Address to Parliament of Religions, Chicago, USA: Monday,II'h Sep, I:893~

b. First vi, it to Kashmir- August, ' 897.c. Visit and great Revelation of Amamath (a long' with sister

':iveditta) Shravana Poornima, Aug. ] - 1 8 9 7 ~d. The greatDarshan of Mother at Tullamulla , and transformation

to God-head, early October, 18,98.Thus ii s au thentica lly clear that the Swami visited Kashmir.after his

address to Parliament of Rel ig ions at chicago, and not befo .e,where hehad already propagated this even .his own transformation and Liberationwas achieved at Amamath initially on ,2nd..August 1897; and finally atTu lamu ll ',(Khir~Bha vin i) in early October 1 :898 .

Scholar author Sh, S , . K . , Mam should, correct the events accordinglyand r produce the artie e for the benefit of readers,

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Think Ov r Itlitejt f 6 t t 4 1 : 1 ~ t t < i iFir ~ q f E l 4 i r Tf(":l(rtl 1 ' 4 4 c t ~-i.llf"ifil1 3 0 f n1 f T C f i . = 6 IDetachment for worldly objects is liberation, a t tachment for these

objects is bondage , This is knowledge, Now do j is.you please.i l I : l a r uuo:i "th'lll fii if ilf( ~ QHlIlaiTti'l1 {if Y ; , i R f t{Et I f t J I ftff f e r , , , , , c f f R & I r t l ~Completely discard even meditation, do not contemplate upon any-

th in g . A lready you are the ]i be ra te d ~ou l, you will.not achieve a ny th i n g bythinking.

odear one '! you may sneak 'upon or listen different scripta es in manyways but unless you forget everything you cannot attain self-realization,

3'11'" '" ' ( + t i l f iM i . . : - m T ~ \ iji" 'nfH *'~"'Iat~i1c(jq~ft ... Q;;q: I.ilrr. f1"~fil 'l. ll.All are disturbed because they do action, nobody knows this fac t. B y

this very teaching a fortunate man is , able to get liberation.";f 41'~Tft:rt( ~ I lIft :q'1: 11,it4'" 6Pd 'fW -wfn Ilid ~ ~ l { O f i8ll" l " lU$ iH*l110- . the realizer of the Truth never feels disturb ,din this world , -

because this whole world is filled by him 'elf alone,-:-~'NitI 3IllIlfff flCJ lU\,'Cfi6t1 ~: I' . < I f lflitll:a'if c u 1 4 tt44 ii5!1 f( G4IHilt(llTheman of'Truth does whatevercomes to'him as duty, . he er good

or bad I ecause his all actions are a c ild-like. .tGt'",! fror", A~ravakraate Sara)

I

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Utpala and the.hilosopby of recog itionPr. Jankinath Kaul "Kamal',

V sugupta was th e first propounde r o f Sa ivism in Ka hm ir, H eflourished in the middle or the late E igh t l Century A, .D,~Worship ofdiffe ent deities, the Yoga system and the Saiva fa ith h ave already beenin practice in Kashmir, A cco rd ing to Dr ..K~C. P andey; the . ula and the~Krarna, systems of Saivism exi ted in Kashmir much before Atri Gup taand Sangamaditya 'we re i nvi te d by K ing L alitad itya to settle in K a shm ir,'Agamas' are believed to 'have em anated from G o d him self It is natural ,herefore, that, after the lapse of a certain cycle of time. the system ofthough begins to fade away . It revival, ~"alsonatural, Saivism thusrevived in Kashmir when Lord Siv,.: I lim elf revealed S iv a- s _ ras toVasug ptain the vic in ity o f the Harwan village, Vasuguptare-estab ishedth e faith by . xpla in ing .he Sutra to 1 1 - 1 disciples. This developed into twodivisions-one theSpand .ystem of thought and theotherthe Pratyabhij t iyaPhi losophy, Siddha Somananda's Shivadrishti explains the Iatter, 'isteach in gs w ere irnb i - . d well by his d is ci . .I eUtpala whopossessed asharpintellect. T his br ~lliant di .c ip le r e- e sta b l ished the tho ug ht o f 'recogniti on'wi th h is i llu s tr iou s work Iswara-Pratyabhij t iya , tistated that Utpa a t wasm otiva ted to w rite the. K ari .as on the req uest o f his son V ibhram akara , Inth is trea tis e, h e reflec ts th e wisdom taught to him by hi: preceptor ..It is anexhaust ive exposition of'thePhilosophy of R ecogn - .ion. Persian scholarso f K ashm ir have termed t 'K h ird i -K arn il ' . ..W isdom of the sa ge, _ og ethr'with various comrnen aries on this book a .n d o ther sim ila r w ork s, thereg rew up a m ass of litera ture round the P ra tyabhijnya K arik as o f Utpala,Th is Work assumed such an importance that th e whole system of Kashmir,ifSaiva Philosophy came.to be known as Pratyab.hiJnya Dan han ' in Indiaand. abroad,

W e know little about th e early life o f Uptala, who g rew to be a greatmystic sa in t of Kashmir ..This, however , comes to us by radition hat helived somewhere in downtown of Srinagar ir the middl of th e '1 1 1 .nhcentury A...D. This is also as calculated from .'he date available inRaja ta rang in i , From. the colophones of works of his contemporary authorsand tho e who fo llow ed him " we know . that be was a Brahmin and l ived.

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a married life, His father's name was Udayakara. Utpala was. fo l owed byhis disciple L aks ~ ana Gupta, one 0' the irecepton 0 the g eatA ,h in av g up ta , W 0 wrote an exhaui tive commentary and gloss on thiswork,

Although Utpala's Ishwara P ra ty ab hijiiya is difficult -0 assimilate asit deals with abstruse logic, yet it is a perfect work: on this philosophy. :tis no o:nly a,set of ihilo ophic doctrines but also contains istructions onpracticalyoga, It is, therefore, preached for aspiran _ N of the highest abili ty ,who can develop constant awareness of Supreme Consciousness, Thethree means , advocated by Kashmir Saivism in general, are recognised. int s philo sophy ~I .is .how ever, know n as Anupaya-the mea ns w ith ou tn ym,leans : . ..

"Only the five great functions are to be follow d, Since there is noexistenceofimpuri y, whencecan thereby any erosion! It is only a change

" "in the point of view, Otherwise, nothing has happened to Siva No JivaBhava has en assumed by Him",

This doctrine of 'Recognition' was explained with the followingillustration: .."A g irl and a b O I Y " whose marriage was fixed and 'who did no t knoweach other. one day happened to sit together along' with their relati ves and

friends at a fair'. During this short company the girl erved tea to the partyin which IOB.ewa her would-be groom, Th re was n,o stir of fe e ing ineither of them. But wh '1 - tea was .served, a common acquaintance hinted'the scheduled marriage to the one sitting by his s ide. In stan tly a way . ofthe fee: ing of ove ra n through th e bodies of both. The girl recognized her_ -lover",

.JI'In the same way 'Jiva' recognizes himself in Siva with he help ofhisp ecepror, This is the philosophy of 4Recognition tl in ' utshe I. U palapreached itmorecomprehensively. He sal and wrote his abstruse asphorismsduring' calm moments. This was his self-introspection which got estab-

;.'lished as philosophy. Gaudapada, the great preceptor of Sanka a alsoexpounded ,8 simi) ar phi osophy earlier. t i' known aS I 'Aj atavada' in theAdvaita Vedanta Philosophy. He says that nothing is born and so nothing

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di ' s. It is ,only the change in vision that th e world appears as such. Utpalaexplai ed the philosophy in his own way and convincingly too.

Tradition goes t .'._Utpa a, during theIatter period of his life, wouldoften b e in spiri tual ecstasy, i . practice _'had ripened by Id ivine grace of

~Lo Siva a: a, re u r of which he uttered notes full of divine rapture,intensely musical and pregnant with esoteric meaning, These verilyevealed he 'heart of Utpala' ~He gave the same philosophical doctrinesand exclusively devotional ting ~he sang verses in different tunes inpraise of his Lord, expr ssing non-dual devo ion - 'Ab ieda Bhak i'. I ewas so ' engrossed in his ecstasy that. he did not keep a record of hiscompositions, He floated above body consciousness.

Sincedivinity also recedes to duality, more often than not, whi e soulr sides in body, Utpala would sometimes come down to it and open hisey...I to look aroun d, F-1 1 edwith divine consciousness he would find hisown mental reflection outside and get in s antly drawn within. Once inspring , bei ng in his 'cc sta tic m ood fo r ion g~,U tpal a opened h~eyes and sawalmond blossoms strewn by wind on the ground, At once he exclaimed:"Ah, devote bavepe _.ormed worship and adorned the Lord with flowerwreaths, Only I fall back" ~Uttering thus he instantly got into Samadhi..again,

Another time while running in divine ecsta y, Utpala' , locks gotentangled among bushes. H e ell that hi, beloved Siva was catching holdof him. Imagining th ,. he got drawn into meditation ..This shows that hewas a psychologic abnormality with a soft heart. Since psychology tas noapproach to thes piritua field, as it is beyond the r ge ofmind andmatter, 'Utpala is known to have measured a considerably divine height. He need.,not sit for meditation. Si .a was always in his b ingjust as Mother Kali'sdivinity was always present in Paramahamsa Ramakrishna's being, e

" '"sang il l melodious t .une while pant ing for the final beautitude of Siva ,addressingHim with eamestdevotion, This speaks ofthe extent of his joy Ithe expression of which was termed 'Januni-Kamil'


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hese 'were classified into ' twenty hymnsby a grea t scho -ar Vishvavarata,w ho g ave eat!h.hymn his ow n heading. T he compilation is named Utpala I' s.~Sivastotravali ..Thi info mation com es down to us from Ksema Raja, ,8la te r a uth or and .di ..ip le o f A b bin a vg upta , In th is exhausti vecommentaryhe tells us, at the very outset of the 'book, that Utpala had howevercomposed and named three hymns by himself, These are 'Samgrahastotra;Jayastotra and Bhaktistctra' thirteenth, fourteenth and fifteenth chaptersrespectively' , as arranged in th e p ri nte d book,

Unplu .mped deeps get stirred as the rhythm on the ree iting of or th e,listening to the verses of Sivastotriivali touches one's ears, One sits raptand breathless. A new life, a course of study and of meditation seems tobeg in , T he cen tre o f in teres -g ets shifted , Y ou con tinue 0' sing to you rselfo r m use on th e vers ifi ed lines. Tears of jay 1like pearls, trickle down theeyes and one virtually forgets oneself Utpala addresses his beloved: '

li"l8 f a I 'e }l5 Is . ~ &w U f" E l f ~ ~ "Pl V1f r1, ~ 4 . I I " q, I!Iqn: ' ' " ' ' ' 1 1 1 4 1 1 1 :

"O Lord! spare just Q while to listen toMy pleasure and pain in nut-shell,This being with thee is io supreme,Bereft of'lhy grace, 1suffer pain "Here you have ,a feeling of an isolated joy tha t is experienced by

listening to th e s hrill voice of a morning bird or tbe continued flow' of aw aterfa ll, U tpala , fo r a ll pU.rpQSCS was arnystic, a loving and pure-heartedso ul, w ho se example. we much . later ag a i n find in 'L a lle sh wa ri Nund Rishiand R apa Bbawan i " , Swam i R am a T irtha was one o f such modern saints,

As the chief characteristic 0-Utpala's language is symbolism, ita pp ea ls, to a ll s ec ts, o f p eo ple, esp ec ia lly to tho se w ho un derstan d i t t Hispower o f penetrating human hearts enraptures one with 'his dynamictOUC ' . h~ .He sang-

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F f I C f i C f ~ a t ' l ' it~d ltih ~ , : a I C l ; : : Y R r i t f :

~ C l R H ilt 1 1 {r{H aH 'I-= t .'P?l2h2lqil lGqfdr~4iiN: 11f i n . l(i.t. G-~ III

110 Lord!' I may posses ' lik e common people,desire for enjoyment in the world.Bu s with. this difference tha 1should lc ok up' ,on these_s thyself-w ithou t the l as, idea of duality. IIUtpala stressed on reconciliation of knowledge and devotion which

practically means earnestness in knowing the self, He catego icallyexpressed

qIlUlftaH,q~IQ&"r4: S " I i { = a f i ; f ' l i i l ftIalB" If:I

9 : , 1 q , " t 1 r~it n ([JIE j'"Fib'" I f H ! : I ' - f i l G { , t * 4 a , + 1 til. ' m . , \ 9 1 1

"There -IS'lal- h. b ' . ' . t h ,Y e: is tance in the universefor those endo ed with knowledge of selfIThy worship is great celebration/or thosewho are blessed b ~thee---IBoth these s ta temen ts ev er befit thy earnest devotees ~~~- .Again he gusln d-

C I ! i I l l q l ( ' 1 :mf&C(,I .."riit ti4t 'L\if 'g;t:fI~(: I- .fi4ti f la ~ , & 1 ~ 'WII fu. ~. ~\9,~ IItfif~ r 'tilP iIqI:

"All their actions bear f~ ~twho worship 'Theefor their fulfilme' I' ~But every act o/,t y Id e otees, who reside in . Thee" tli f i ' - ' ~tbv it 1 ' 1 ' nlS IJ -e ,rUI ', Y II,l,e,,:}~These lyrical. songs of Utpala are pithy and.pierce through the very

recesses of the heart of the ~evotee, who is endowed with divine grace.Utpala sang, rather uttered these notes, like a singing bird, 'not for others(27')


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but fo r himself, drowned in the divine ..._.s . own feeling' and emotionsjoys and so rrow s an above all his intense lo ng in g ' a s a n ea rn es t seeker ofspiritual truth are vividly pic tured in the hymns ,

Utpala s philosophy of .'ecognition can be s ummed up in thefo llow ing " . in es :-

COURTESY; ' -SA-NT SAMA,GAM R -SEARCH ,INSTITUTBj,714Pandoka Co lo nY j; P a io u ra J amnu ~ '- 1 81 1 2 1

"tI1 'P t f 1 4 T t f i : R f O r -q Ia a M ' allt ",ciRI " \ i F I te 6 ~ era tq~-a 6 iU I c f i t ~=Mcf i (* ~l,""' w i t 6 1 F a : ' Q ; 5 1 (4 ~ til ~ ~~ rf~fl4if ~ ~ , ; ( j ~ ~ tr;f ~ ~ ~ a1~ q;1f~C f j) Ot[HI I I (ITtPR ~ e m i4lff ~ f c n i n G(U~ tWIt" d C f i n . !! il l! ~ 1 @ {l~' - ; 8 r q S A ~ ' of; fir;u ~~ i f l l a i f < f i 1 1 1 ft1"'4 ttc f i t 1 4 F H '1 if 9 T ~ ~ l " i t U ~'Fi41 , t t ~ t ' fe n ~ ~ r t n t " i ~ r e t t;< : i~ ~ E = I ' ; ~ i f . c f i t ~ ~ ~ ' ~"t4 i{


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Don't QuitWhen things go wro 'As they sometimes wi 11When the road, you are readingSeems up the hill

When the funds are lowAnc the debts are high

And you want to smileBut you have to sigh

When care is pre singYou douse a bit

Rest, if you. mustBut don't . uit,

Note: Found pasted 00the no ice board, of J ammu Ashram .

~~-.,c~ .. - ~ I.- .

Oh God,let .me become li e a drum. Silent in myself,

ever awaiting your Divine touch..An instru-ment, only of your will, ever ready to reasonatewith your song.

Said by Sviimiji Maharlij in the year 1979 atlshber Ashram Srinagar


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Some members keep their organizations, urongWhile others join and just belong

Some dig right in~some serve with pride,But some go along just fo - a ride,

Some volunteer to do .heir sh re,While s om 8 1 , 'back and just don't care

On meeting days some always showBut then there are tho se who never go,

Some always pay their dues ahead,Some get behind for months instead,Some do their best, some nu ld, 80m make,

Some never give, b ut. a ]ways takeSome lag behind, some let things go,Some never h lp thei organization grow

Some drag, some pull, some don't, some doNow decide, which of these are you?

Cou tesyVedanta Kesari Madras

(30 )


32/51

'lc lQ q" ij= iCh! (flq/,r:mf ffU fii/( C i.q 'M iff ~ " i l-I l?wiil('UJ IC fi ~ ' a r r i t )

iififAItil'N df C f lf t r 1 ! f t n r Cff . . .. ~ IH'i{;fls,II P fl = 1 1 illIt : f t " : 1 iFNl I'll ' " T I : ' I I iff I"I:HI ,(at;q4-1R4tff~~~1fGT (Iif5i_q,I)~: ~(~)rlG;rl (d q I)~1tf6t11

:tU'i'1''' r J f1 ~ ~Urt1: Wqir~~ II I ~'\S II )~ ' Q I 0 ' 1 a l P : a ; r q P i (6:q ~ Mil~ ~ 1 ' i T C f i U 4 2 h , ~ ~ < r r ~~ ~.q (1iI t i l ( ~ ~ ~ ' }tIll P i 1 I D ~ ' ( 1 " 1 t[if e n '"'fI2fi c f i t W i~ i ll 'rtl

~ d'F~t1~ 'it ' l=I:ti(41fi , 3 l f R ' 1 1 , : = t r ~'ITif '~ ~ 'm~' t'~'Q{J41 t i l l I ! f I ~ e41 fLf{q "q iQ , e n d : ~ ~ nil t~

f E 4 1 4 1 ~ q!}1'(1" ifiT r ' " f ~r ~ ; f a f i 1fQ 3 ; \ 0 1 1 : a,~ i f ? dlil ~I t f i O = c r t, e n ~-Iit 1 t 1' t1 i f t~-~~il l "1i4 orrq a;fq.~ ~ciHt:rcfil6l~,{'~m, m~~ Q~q~ (141q,tctrll~,.m~~~"*'~~~~Git~11 ~'"lfQ'illijl, r ~ ~I I I ! f 1 t 1 i ! f i q~ tfifm dit U c f i 1 1 t i l - & i ~ '$ ~ l(~ crit 1 lit~'~m~3iiii( l J I C f ~ I f'fr a:J\ZI P H I~' ~ li,~,t1 ~ ~ ~ ~2pf it,~ t 1 f i i e H~ ~IU I'lRb ! tbfl"l(1I~'~'\ifif a:rrq~ Q[f6{'mgcl tm~ ilfr~( 2 T t t r ~ " -. ~~ .f tR i t { ~ I ~ 3t f ' 4 C f i Ucf; ~ & 1 1 fij,{ i 1 C f i '1 1 ~ t a T f t r i j ~ ~ eq C f i ijg(Second) 8lV{i1r q,~ij t"l1ifiug (Second) ~ft1-Q:~ I ~ ~ ~ Cfif~t1{U'fiitV I I u 1 ~ " E f i t e m f iuFE;(~ ( @ l il W'qqi 'CIiT ~~t ~a l 1 Y IT ~ i tcfi m - ~ H ; o f ; ~ de n fcr;rr ifil~ lfq; t il C f l a tn ~ 3 1~ q ~ 5 : ~ / ~ , I ~~ wdhl< 3 1 ft ''' B f1 (P lI'ifc f; ~ auq itlGl '1~) 'U;oe1 ne t; -Q rU ~$~ ' q f @ , l 1 t f f 1 t1 f t ' ~atif f[r;{ w 3i,""


33/51

glr~i!Hcit 31~rFr iI~C h '~U tN}f6U lfi fi"m2l ~ {@ 1~ ~ I ~ & ri4I f1 ~ "4 if'f ti'it r r C f i ~ {JS ' " " I I \ :a t i i i d q ; 1 _ U "f1 ~ 4 i g e t i ~r ~ r t ";f ~ 1 (:qi I ' 1 : 1 , \ i f i ' Ii 1 < I I \if ~~ , f4l w i f ltm tt ,~ Cfi'i It let) 'I' ~' " i s . : ' l : f O Z dcti ~ (@;nif41r~(I ~6'IF'1q;{m~~~'1 efiq'itti O 1 1 ~ r Q , t 1 iG lf ~~~ Q1UI~fffi q;t~ t4Chu: sqI Q ( ~ '~ ~ Cf) u s Oi"= ~ {{fjr~ ~~ a:r=il~ m cp.n m n r t ' ~ v n r : e I 3iq ( J t f l3lt1f?t ' e~~ I :qj ~l1T C f i r Y T f f f m m t u~U 1 O f . I i ' 9 P i' - ; .~ q;r " ( 1 1 f C 4 ~ ~ ~ ~ f ~ ICfll(ttl~ ~lf~fjll{:: 3i~ {lI ~l~II6I,t11~~ '1tljlr~'cr:i G::tll" I D f f i ' t a : 1 t 1 l ( C t ~'fl~;!{1' '1~qt - t ~}'iIrl ~ l

'U" 'ff " 1 U U - flt;lfllc f ~ ~ l i9 > p f (l qu l ~ l l r '" \1 1 f 1 fitv-q;I"ld~'31f"q6tfij; irfflt~fI,,~,:iff__ a ~ c f i 3f Aj . q I\'I'~'I- YIG~,*"it ~ aflq~ ltf llFUT'ctiTmI~lrQ'(~ l,

if'!'~ : C ~ " ' 1 i l l ' , fin{ 3iO;;{ 1 ? A T ~ i f f r t ~ ij:e:lJ~ 'Q\ Cfl0 ~ rf; f u Q : ~ "{&"'11t ~ (i\q it art4IQ etll'f q?r ~ ~ .....-qmq_qRulll'I ~ 1 W r r f c n ~" ' I I f ! : f t t { 0 f '~ ~ ~ : t + t ! J r " if ~~i I i t c t r r 1 n f R ~ I ,

~ ~ i , a J I ~ ill I q : > f q P L I ~ R 'ili ~ ' i" I I i t i I , q [;q , e f i T aft;{' ~ '= 1 1 ~ ' C f ' 4 l f E n 'iI Q i 'nq;e n J :q C h ~ " Q tt'p I it H I ~ I ,m m t c r I D t 1 C f 1 a : i 10 . I q ~ lq 1~ C f it 'f tz J 'f d ti f i t - i i C h 'if i! U r T J ~q11~ U 6 h ~ 1 1 ~ ~ rlqr; "q;{ ~ g'Rfil1l efa;q i l p J " 6 f ? r gRfilf,l ~ ~In;;n'~mc f iQROII ' l '-~~iq ' m ~ 3ilij lcflq 1i q t, ~ : ( 1 ' I r t1 ' ~ 3 f Q Y e t ; g - c ; i ' " , q ~~n c f i t ' " Q l f tCf1('d ,tm'~~IT t l ; q'I~qr i t ~ ~ 3llr: ~ Ei I~ : : n gr~f II, 3 i P : Q Q ) , q!q 'i t ~Inffil'qI ; q~' alR"~ tI

lCIllifl ;;fr ,I i f ! ; I:(I"I' ~ ~ '1 1 m ~ ~ ~ '. f E f i " e~ftll C f 't{~ll~,'f1ilq G ~n lIT'~ t,q ~ ~ui f ' 2 i f i 4 l l a;p=tt{ ~? f I T eG~ 'IE ; IlJ \ i t ,q; t 1d t" f ! t l ' f(~~l lCi C : : ~ II .u ~ ' tCl~;PIIl f T ~ 1 f { i1=t1I(~i~ ~m~ tit;rflll'q G:tll'tFcn'~6i ~~~~'~l~c R T ' ' ~ ~ t~;&(:~r~ ~ ~ I 1 1 t 1 1 q 'l~~ n ~ ' ~ I '~~ ~~I n d rifl f f f i 9 , t 1Ji I : f i l ~f~4t~1 J d 'flf i t ~ ' i f ' ~ J :l1 , ~ m ID ~ I If'C:,III a t ft lC1 t \ , t r 4 lfr t"tf{ ~ t,l \i f itt1Efi ~tlij{r~rn,- O i l ( f E f i ' ; a ~ l r l ~ C 4 " lf ij 'f fW , ~ < ! i n t~"q\fftlcf~ ~~~ 3 i& 4 f i ' ! U~ ~ '? f ; q ~ ftrq fr,t a tR ' E f t 9" ~ I t4 i;lft'u~~ f tTq G' [if ~ ,t~3llf: lf6

( 32)


34/51

f t : r : & iir fifi~ il.1b-'~ ff ;;I'~fqr ~fr- ' a u i l r '~ \iff lrcfi tn t,~m~q~JQf~t(~' g~H6fi(dl tl c m 4(ief~t{~"tf~lflllij Gflftl ecalllq ~~'U 'i t l a : r r i r~ ~ 'ffl' tlC ihe U I C ht!1t f F f i ; ~~~6,q1ftI Q (Q ill'qQ g l{6 f) ~ cq,qFftH 3 1~ {t=fi1 (~~ '~ flh4 , I P f J ~ ' " q " ~ " I D "fI'~e n f t 1 : a ~ ~ I t1 Cf'{ d I ,tI C f i t :\i e n , I E f ~ rf; 31\41: elr 1 U f 1 e 1 ~ 1 f l tit ~,~I I I ~ l U I q 1 q lq it " ' I ' , m 1 q p o :~mfir ~ ~ 1 % " ' 3i lft C h tJ I , r r q yt~l:"lfQ J~ f t 1 l l i r ' l ~1: 1 ; q c F ; f i ? r o : ! : 1 1 til~ i f l i ' i ' f q : ; 'U i i q ' - t f l q I ~I -q 'M I U [AI ~~q e m : Itij,iU~'~ jrffitI m i t c i 1 q I lI , e r r 'i t ('4 a q ~~I t ' " a 1 'qfih C f l U l t l c h f E 4 p.u f 'i kf Iq + e r r

~ II W or~ 3 q P 'I' ~ ~I i''i C f l qllf ~ 14f J ; f I t{ a 41Z ; Q Itf ~ ' f ~ C f I ,U 'ifF ~ C f i fU t,~cf;i.ij iill : t I I d R l 1 q P 4 ' ~ m lHPq~rtuq tR : ~ i I J 1 1 i m ~ ? r C f i fl ~ I' ~Inm~rq1 J , 4 at r~ ~m':tUEiqqllqlll'l it ; q { 4 3tq(JqJi~ ~'llt11"~I~ C f i T MPI~, ctq~"ID wU i ~4~~'\iff \ Y Chdf : g I

aq(lt6 ' f fC:~~II~ ~m"ff i atJu rq 1Qflfil ~nffi):q l l qirmfatJ0 1 ~ i{trl'ln~r ~ to, f i 4 1 , m It!' I, P i " (1(~ffLIh I 'l~f \ 1 " + 1 2 1 t{ni "ij;q i!....h l : o i l '" 1 i Q ; : f f i f n c i 1 1 ~tI: I ~ til

I

(aj:qq~ sn 'ttiIttfcfi(U 11'1 11 r T tl~ I,f+l'fl t 1 (I fM C f i i : l1 l" 't fi ~4t 1tn'4 r t f l " a f fit AH ~ t\(1 J!f) ~ ( , d [ l ' G l l : ' ~ ~ r t 1 : t r J tit: II )~tm ~ eh 'I t r ? I Ebt'm~fienr til = n ' - = 1 q;l~~~ f i : h ( U u ' c t eII~1'

Qi5hI~lql'1 ia l 'R ~ ~ , ' ~~d(~ ~ d f f i : .3HnH itm sf G:1t::"IF'd" i ff q t r l ' P 1 m m ~ I ~ }tCb [t cf; ~ it t t41, 'Ufi tCh t t< C f G , ! f i l l C f i T dGl f I D m ' t " u

~ (fW arcrPHt\iliifti I ~ q; 0 1 1 Q I UA IF t f ; 1 :R Q j$H ;r~t1 1 ~ i'~ f iU : 5 1 1 1 ; :f 1$~i:f df~:t1f u i t ~ 1 ~ ~ 'EIflll~'IGIOI"'t'1cfiT a l I 1 : datil tl q t t i~ "]~II;tfm ~~I ill\!l ,',~~n4j ~ I~'iil&lc;'JuranT"lITl;fI(UII , , ' e : ~ u ; ; : ,t - a ; e f , & J t ; O l l lllrt1 n T '94~ (~ Cfil m lftt'l rt~~ i e n u :s f t1 4 1 '~ m ~ ~ ~dO 1q1{ 3~g: i le :~ ' IUT: t1I '~ a T l 1 : ~Hjl t iUGl C J G " U ; : ! f I o M - ~;ffiT1 ' ~ t f i u : e ; f e t 4 i 1~ r q q ; ~uo[ufffi, t i l~l. ' IclI1Wf"it~ a a c 1 l t~~~~~~' 6 4 { = - W '~ a i lR ' 3 a 8 1 ' tI Cftt iim{~ ' m ' ~ I b H f ~ , ~ U . ' = - nc 6 ' ~ ~ " ~ !iC f-i1 {~ \i1 ~n T~ ~

~ t E f ,J G ~ n~ 1 ~ i6t{~~ qf i f i1i f~~ l 4 t ' l $l1 1 I , 'TlilfijqI mij!fi;]~~Urt1t iT i,Qf{~ m ' I ilftI'(,~' 1)~ '&nfq;fi lWfr 'iflrlt t~~ ' c t 1 r6 - d - ~ I(33)


35/51

(34 )

f l t=t l2lt l- ~'tlH ~ I3 " l 1 ' ' l . 6 1 I : t(- ~ it I th;( IIf tt ;~,uu,':n(=li- -rq;{a~~ ~'if

- r~ '1 l~~ - 312 l fti f t ill( ~ : (Six) = - U t e ,_ S IIe :~ I""~ ~ G J a ; , ~ l u r t j" r i i B l z , ih l . . f t - ~ &1e :~H '~~ I 3 l~~~"i~nu 1 ~:IRbiI~{;:Utr{ f C 411a,ttl~

~~m~~l{uf~4 it~ 1 I " i'1m m :t l ~ ~it ~1:qr ~it~Cfif ae;~ l f t mt I ~ m 'C h o g F C ? I ; f \ ~ ~ - q - \ 1 T O I ~ fi C f I T ~ 1 f ;u '~~ 1R Q~U~ i f i u g R P r . . f l. . . . : : I . . . . : : I ic a ~ ~ ~ ~ f t r r t C f i u : s f t H , , " , , c f f ~q . q I

-Qi[ C = ~ ~ t!" " " " W " a l - . . . . ~. . .1 S 0 " " ! ! " ! ! 1 -. . . . . . . . .i i ~ 1 1 nr.s(q( 'w f r l ib f Q t ; . . . . . . . .: i ...~ I ( if ; . . . .- - ' _ . . . . .. .: q . . . . . . .( 1Oi~ ' 1 l f l ! 7 4 ~ . ; f '&lliff{ nllClC(rH 'q~~q:1(atkl4'-' ( 9 1 " t f f& ; :. q j g tf8 ' ' S tw i ,~,qiHifiJ:j . a ~ It@~l' ( f -q ;1 i1 -~f l )Iqie"('~ s m ~ 4

ttl~t(,i ~ t tmG"l{:: u)

! f G 1 \ J 1 t 1 l o f ; I + i: 1 1 1 t(Cfi r t ( t . f i " :q & I c t h ~ - q II ~ l1fti Cfil, w ~ e n ill e n if e n ~(J!; I Y i ! It1ffil i@t{PiJ 'neti'hLl t3,41< ddl"1')r~ ~ - i j " r~;;j~ff(_~ ~ it-tlfF~,q!q~fqd &IG'fllAHit wChIP411 ~


36/51

ljIf!it&l{- 'Q Jfi ~ q;r qRunq ffi';r ' ! f I T Tm:= I ' 4H8 ,sf1iH ibreadth oftwelve fingers)~ 1i;1{e ' 5 1 f ! 1 t i ~ l i G " c ; . n r 3 l Q ' , & ~ l e : ~H ' ; ; ! { 1I~~~a6fi( a~(tJt1t1 C f i " " A i~ $q \fi C f i T ~ min[ i1~(Q oj!lH ~ ~~ ~ '= q e o ~ ~:q~ ~t8h~ l l ( .~, a : i ! 1 t1 q r r l i = l,ttil t, I '= 1 r ' fq i f E B * i It'ij"iq~1 dE b 41 (~ a t ' ~ ( ! r c n rF E 4 + t f f { , ij,~h ~ q ; U d~1fId c i f l ill {~*~? I ' Cfif ~ '1R, Q I i l 0a~~rR 1f'e:t' d if} iiiH i 5 . a : : i ! l ~ C f i T f G 1 1 'k 1R a t n : ' P " 9 . : J~ 1 if6 J {:J t 1 2 f i ~ 1 & 1 1 1il a 1 ~,(11 ~ f ! t (;d ~\ t - I ai f t t J :2 f ~ " ' 2 ~ i l l l i f l l c f , ; 1 ; 1 r i l q; a u ~ 1 ' 4~ ~ ',~~n;oiffq;6~- ~ ~ ~ b.IG'n~ '~ ~i~'nP(1$~~;y;u: if - t f i i 5 f i~~Imtil

f E 4 1 1 '~1~ t : t 6 1 {~at C f1~ftt~ \ 4 1 U I I e n i J & ' F C f f ; : f T . , '~iii t1 1 M ~ { ~ ( 1 ' 'q) 'ir diS f f i = ~.~~~q'{cfcn~1]it ~*~UIILf~~q ~ ~6{ii1I(,difl \ J I T e C f ) 8 1 'tl'r~F40~lqit Q=i0TmW~I~Cfi"~ft;rQ: ~'tlrtfT I C f ius1t1;f t Cfi134I~~1~tI -ff lf4qj ' i f i r $ ''t3 f ~ ~ ~ ~ C f i lu6f8;fl c n r 3l~ v r ~ ~ I ~"qQ fi~~~ ,aadi~ W ~ -q ; ' :qafi if i l " l{ $ (M t , h 4 1 ) ~ 'Cfi{ffl ~I~~~'f!on q f 4 ( 1 i l~ c I T ~ ~ ~ ' IIEa~' 311#!f {= iR&lfl r f I T ' t 4 1 ( U I ~ c tl lC 1 l ~ ti l W ~q;I~

Q f t1 ~ W i C f i T ~'@fi{ff i ~,3(f'~~ ' ldl14l( ~!h ~~ 'l~~U'~(tIEhm i t 'q ~ : q \1Ttil '~~~~~R~~t:1' i 4 1 a f t ~ ct; f~~~n1 ~ ~ ( llJ5 J UU T 2 f i(J 5 f t 1 4 1 - ~ ~ ~ ' ~ f q ; t = n - f c t O t l e o iSI$

' t R : alii en ~ 1:f{~ C11 l C n 1 : a W l ' ~t:@, Ilt=ll{ - = r t t ~ ~ q; fli t; ifqlFCfi 1M de,;${i~Ri lr 1 f t t I '3 1d ' ( C f 4 ~-t .q r mqcn f f G t ~r)1e61 '~ ~ 1 I Qp; a d ~ E i I it tn ~fiqitfSfi '81 r~ til iife t ift4 IA q-{Ucf ;~ ~Cfild l ~ ~di~JI'I;!f-ijcrq dt; {wq-an -e the l I ~ .~t( mEt~ I'it'~ ~ ,~,mm'4Cf7i fq~Hlfd altif.41 ,31ftQ lfij,t;~ I ~4 $'H iJfi11 1 f t r ~ l l t I ;i1ii "Riri~'~~ iJH;K~m~r~'~~ ~uo'(frfib' \ i f lE l f tfifl a 1 ' R ~ if Ei6ti1l{ a C f i f . 1 f f l & i daal t I *~ 'itfliijlf{2fj~ ( 1 1 1q ~ij~~'~ ~f q 1 ' 1 'n - 1 ~ ti l 3 (4 c 6 t w [0I i f t u 6 R t t ! ;fi-llftn 'fi\Z l ~ a : r r i t t~"i[ + t q; ( 1 " ' 1~ I I ~ t l l "IC f i at f(J= t i l 4 3 f q u i d n i.m ttf( '~i {at:; flli I ~ flf} e i ~ % h j(Qlf l f t I q"6 '9IG lllnelC4G ~n c r i T ~Iff ~ q;Q {dT ~~' ~ ~'tlr'4r~S ~ t I TR6fi(]lgr~;:fI, ~ I f l j j ' ~ ~ d C f i ' q = ~ T 4 f 1 q~ iQa i. f. ij" ~ ~ 1 l f C T i f ' f 4 ( i 1 r " \ t i i 1


37/51

r i 4 ~ i t tt p q P . f I P i ~ ~ t f i4 ~ - = 1 'C f f t ' ~ ~ ~~IR : t l{ C f i t H Ill~rI:i f E f ;A llfd,'q~ W 1 ' n C f i q Tl1~ tn: ~ 1 f 1 f u t ' 1 U~..,I 'iSllfto: I ~ Oi q 4) ('4':1( F i ! ! t 1 t1 r fe n I ~ ~:tn~ "O~;{ll ' ~ m ~If@ (ll -

QEO'i{1 4:- ~ f f l ! l F d c i i di""d ~ 1 f f i 1 1 . ~(~~~q W S 4 d f 1 P t l l f l ; ! j~ , o r : = : 4 . i l a)lrll"ih,q,;I~'cfitl i4cf( 5}E:,~If8Jlqr~H(Il'{M l{ezzr 'q ,~r~tt lf iji.fPJfiijifk6lIPflfl': ftrcr: II(~Rl4-'(~ ~q,I1JlilGI~~lqj) iihf;H~::tJchnft) t = i :Q ! i , lf tG le : :t n B J { ~ (~Ian)

(~ '~ g~ct) ~ 1i~ 4{r~"flfr 3 q : r q ~ fj8ftCtI, 3f~ t1 : : f i r c J : ( ~ 'qqf . t1) ! I OwlriJ\~ eHIJiljlR~~(6 "'4l~uiT ,i(1(6~lt +tk1&t:1 l'14 l< a ~

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ISHWA .' ASHRAM TRUSTIS"" ER,~~ISHT, SRINAGAR, KMR,... (FO'ED BY SRI ISHWAR.

SWAROOP SWAMI LAKSHM'A:" J100 lMA"HAKAJ)AD:MI ISTRA TIVE O.FFICE

2, M.oblnder .'agar'l Canalltoad.,. AM,1\RJ(Tawi)in- 800_6-Tel,e: 555755CALEND,ER, OF FESTIVALS 11998 -1999 (fi,om: uly 198 o'o 'wards)

Shravana - urnima Raksa an han Ceremony1. J ul 09 ]998 'Thursday2~Aug O B , 1998 Saturday3 Aug 1 4 , 1998 Eriday4~Sept 071 1998 Monda "

Guru Purnima (Ashs d Purinma)

J Il3'. AshtamiPitra Paksh lag(Yajba) of

5. Sept 1 0 8 t I998 Thursday Pitra Paksh J ag(Yajha) of6~ Sept Q9~ E 99S W e dnesday Virshi'k, N~rv,an Jayanf

-Jag (yajna, of

Swami Mabtab Kak J iMaharajSushri Sharika Devi Ji

Ishwar Swaroop Swam]n Mahara]7. Slept 19- 1 99.8 'a (uliday P itra Paksh Jag(Yajna) of Swami Ram Ji M haraj8. Oct 24, 199.8 Saturday J an am divas J ayan ti of Swami Mehtab Kak Jl'9 . Nov 21, t 9981 Saturday Janamdivas Jayant i of Sushri Sharika Devi JilO~Dec 15~1998, Tuesday Janamdivas Jayanti of Swami Ram Ji Maharaj11~Jan, [,fit 19'99 Saturday Varshi Jag (Ya Jn a ) pf . wami Ram Ji Maharajl2. Feb 1 0 3 " 1999 Wedaesday Varsaik Jag (Yajn .' of Sushri Shari caDevi Ji13. Feb 13, 1999 Saturday Malta Shiv Ratri14~Feb 17~1999 Wednesday Varshik Jag (Yajiia) of Swami Mahtab Ka Ji

lLRAINASecrelary (l..A. Tmst}

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..ew ln da h as rem in e d p t ruty multjnafionalmsurance cornpany snc e in cep to n.Toda .~ iIili)h a p re s en ce in 23 roue. .n e s , New

irrd.la is serving t h e in su rance neeos of BXDatr~ateI nd ian communi tie s .Naturally, New ~nd ja 's overseas premi L I - '

income lhaS been g oWIng stea_dd~.W r near y60% C J f r t s f o r H r g n busme s s com ir 1g t ~ G l m J'apan.U K and o ' he f oeve fOped ccruntriesS ac .' home, Ine e ra o glab~ [ lsatkWI L 8.ring ing Indl8 c'os er tic' h e w orld .In this nevv mi li eu , New ~rldta's packag~ o f :cove rs and expsrtss ltl interna lana] UlsU"anosa r e pro 'di'g a vila~e ctg:e- By offe I n . g 'he' ':ind of_s e cu F i t ) ' mld suppor t noo9

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